Tuesday, May 31, 2011


DECEPTION OF ASHKENAZ: And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan (Rev.2:8-9).

THE DECEPTION OF ASHKENAZ: Those who say they are Jews but are not
by Israel Noww

The importance of Jerusalem in the eyes of Yahaweh

For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. How shall we sing the LORD's song in a strange land? If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy.

Ps. 122:3-6:
Jerusalem is builded as a city that is compact together: Whither the tribes go up, the tribes of the LORD, unto the testimony of Israel, to give thanks unto the name of the LORD. For there are set thrones of judgment, the thrones of the house of David. Pray for the peace of Jerusalem: they shall prosper that love thee.



And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan...Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. (Revelation 2:8-9; 3:9).


Lord rebukes and judges Solomon for spiritual adultery:
1King 11:9-13:

1Ki 11:9 And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice,
1Ki 11:10 And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded.
1Ki 11:11 Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant.
1Ki 11:12 Notwithstanding in thy days I will not do it for David thy father's sake: but I will rend it out of the hand of thy son.
1Ki 11:13 Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant's sake, and for Jerusalem's sake which I have chosen.

Prophecy of the divided kingdom and the preservation of Judah for the sake of Yahaweh’s covenant with David and the city, Jerusalem: 1Kings 11:29-36:

1Ki 11:29 And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field:
1Ki 11:30 And Ahijah caught the new garment that was on him, and rent it in twelve pieces:
1Ki 11:31 And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:
1Ki 11:32 (But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:)
1Ki 11:33 Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father.
1Ki 11:34 Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes:
1Ki 11:35 But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes.
1Ki 11:36 And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.

“Them which say they are Jews (Rev.2:8)”

Biblical origin of the term “Jew” and its history

The divided kingdom and the beginning of two houses (930bc.): 1Kings 11:42-43; 12:2-4, 6-17, 20-24; 2Chronicles 11:1-17; 13:5-10

The first Biblical record of the term “Jew” (732bc): 2Kings 16:6 H3063; a Jehudite (that is, Judaite or Jew), or descendant of Jehudah (that is, Judah): - Jew.

The Bible makes a distinction between Jews and proselytes: Acts 2:10

A Jew is a ethnic designation and the national identity of a people who share a God-initiated covenant relationship with the Most High that is predicated upon that nations adherence/i.e. obedience to His Laws and Commandments:

Acts 2:5; 22:3; Rom 3:1-2;

A proselyte is a religious convert who is devoted to the way of life and lifestyle that is the outward expression of the relationship of the Most High and the Jews: Matthew 23:15; Acts 13:43; Acts 6:5; Zechariah 8:23

Jews (Jooz), a national-ethnic and, subsequently religious designation for the people of the Judean state or province and their Diaspora. In the New Testament it is frequently used to distinguish the descendants of Israel from proselytes, Samaritans, and Gentiles.


Identifying those who say they are Jews but are not (Rev.2:8)

By their own assertion, the inhabitants of Israel who claim European Jewry, claim to be of Ashkenazi descent. Meaning they are the biological descendants of Ashkenaz.

Historical records show evidence of Jewish communities north of the Alps and Pyrenees as early as the 8th and 9th century. By the early 900s, Jewish populations were well-established in Northern Europe, and later followed the Norman Conquest into England in 1066, also settling in the Rhineland. With the onset of the Crusades, and the expulsions from England (1290), France (1394), and parts of Germany (1400s), Jewish migration pushed eastward into Poland, Lithuania, and Russia. Over this period of several hundred years, some have suggested, Jewish economic activity was focused on trade, business management, and financial services, due to Christian European prohibitions restricting certain activities by Jews, and preventing certain financial activities (such as "usurious" loans) between Christians.

Although in the 11th century they comprised only 3% of the world's Jewish population, Ashkenazi Jews accounted for (at their highest) 92% of the world's Jews in 1931 and today make up approximately 80% of Jews worldwide.[3] Most Jewish communities with extended histories in Europe are Ashkenazim, with the exception of those associated with the Mediterranean region. The majority of the Jews who migrated from Europe to other continents in the past two centuries are Ashkenazim, Eastern Ashkenazim in particular. This is especially true in the United States, where 6 out of the 7 million American Jewish population – the largest Jewish population in the world when consistent statistical parameters are employed[4] – is Ashkenazi, representing the world's single largest concentration of Ashkenazim

Let’s define the Biblical origins of the Ashkenazim: The geographic location of the Ashkenaz, based on references in the Torah, may be centered around southern Russia, Armenia, and Asia Minor. The ashkaenoi (askae or askai) were the people also known as Phrygians or Mysians (Meshech).

Ashkenaz in the Bible: Gen. 10:1-3:

Gen 10:1 Now these are the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.
Gen 10:2 The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.
Gen 10:3 And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah.

According to the Talmud, "Ashkenaz thus means a country near the Black Sea between Ararat and the Caucasus, within the original region of the Khazar Empire. The geographic locality of the Khazarian Empire. The Talmudic observation is abetted by Scripture which names Ashkenaz as descending not from Shem but from Japheth through Gomer, and whose uncles were Magog and Tubal. (See Gen. 10:3)

The Kingdom of Khazari and the Khazars:

This much is known: In the mid-eighth century, the ruling elite of the Khazars, a Turkic tribe in Eurasia, converted to Judaism. Their impetus was political, not spiritual. By embracing Judaism, the Khazars were able to maintain their independence from rival monotheistic states, the Muslim caliphate and the Christian Byzantine empire. Governed by a version of rabbinical law, the Khazar Jewish kingdom flourished along the Volga basin until the beginning of the second millennium, at which point it dissolved.


In the middle of the tenth century, the Sephardic golden age, Hasdai Ibn Shaprut, a physician and important statesman in the court of the caliph of Cordoba, ’Abd ar-Rahman III, wrote a letter to the king of the Khazars, Joseph ben Aaron. Rumors about a great Jewish empire bordering on eastern Europe had reached the Jewish elites at the Continent’s western end, and aroused intense curiosity: Was there, at long last, a Jewish kingdom that was not subordinate to Muslim or Christian powers?

The letter opens with a poem of praise for the king—with an acrostic…--followed by the writer’s introduction of himself (inter alia, of course, as a descendant of the exiles from Jerusalem) and a description of the kingdom in which he lives. Then he comes to the point:

Merchants have told me that there is a kingdom of Jews called Alkhazar, and I did not believe it, because I thought they said this to please and approach me. I was puzzled about it, until emissaries arrived from Constantinople with a gift from their king to our king, and I asked them about it. They assured me that this was the truth, that the kingdom is called Alkhazar, and between al-Constantinople and their country there was a journey of fifteen days by sea, but on land there are many nations between us. And the name of its king is Joseph…And I, when I heard this, was filled with force and my hands grew strong and my hope intensified, and I bowed and made obeisance to the Lord of heaven. I searched for a faithful emissary to send to your land to find out the truth and to greet my lord the king and his servants our brothers, but it was difficult to do, for the distance is very great.

…and finally asks direct questions: Of what tribe is the king? What is the system of the monarchy? Is it passed from father to son, as was done by the ancestors in the Torah? How big is the kingdom? Who are its enemies, and over whom does it rule? Does war take precedence over the Sabbath?...

You have asked of what nation and family and tribe we are. Know you that we are of the sons of Japhet and of his son Togarmah…It is said that in his time my ancestors were but a few, and the Lord granted them strength and boldness, and they fought with many great nations mightier than they were, and with God’s help drove them out and inherited their country…Many generations passed until a king rose whose name was Bulan, a wise and God-fearing man, who put all his trust in the Lord, and removed all the sorcerers and idolaters from the country and lived under the Lord’s wing…This king summoned all his ministers and servants and told them all these things. They were content, and accepted the king’s judgment and entered under the wing of the Shekhinah…Then rose a king of his offspring, named Obadiah, a righteous and honest man, who reformed the kingdom and set the Law in the proper order, and built synagogues and seminaries and brought in many of the sages of Israel…

…the king describes the conversion to Judaism and lists the reasons that moved his ancestors to prefer the Jewish religion to the other two monotheistic faiths… he goes on to describe the location of his kingdom, its size, its population and the power of his enemies and rivals (the Russians and the Ismaelites).

…there is evidence from the late eleventh century that despite the difficulties of international communications, copies of both letters, in several versions, were found throughout the Jewish intellectual world….Rabbi Yehudah al-Barzeloni, who questioned the accuracy of these copies, commented, “We have seen some versions of the letter written by Joseph the king, son of Aaron the Khazar Priest, to Rabbi Hasdai son of Yitzhak, and did not know if it was true or not.” Finally, though, this sharp scholar, who detested fables, became convinced, and he admitted as much: “That Khazars proselytized and had proselyte kings, I have heard that all this is written in the books of Ishmaelites who were living then and wrote about it in their books

…there was a mass of historical evidence about the Khazar kingdom from Arabic, Persian, Byzantine, Russian, Armenian, Hebrew and even Chinese sources. They all agreed that it was very powerful, and many of the sources also referred to it unexpected conversion to Judaism.

Furthermore, the historical standing of this kingdom and the events that followed its breakup had been echoed in the earliest Jewish historiography in Eastern Europe, which battled with this issue for decades. Even Zionist reconstructors of the past hesitated for a long time to tackle the subject, and few of them attempted to research it with appropriate thoroughness. But the widespread interest in the Khazar kingdom eventually began to shrink, and it all but evaporated with the rise of the memory establishment in Israel, after some ten years of its existence.

The story of the Khazars is fascinating. It begins in the fourth century CE, when some nomadic tribes accompanied the Huns as they surged westward. It continues with the rise of a great empire in the steppes along the Volga River and the northern Caucasus, and ends with the Mongol invasion in the thirteenth century, which wiped out all traces of this extraordinary kingdom.

The Khazars were a coalition of strong Turkic or Hunnic-Bulgar clans who, as they began to settle down, mingled with the Scythians who had inhabited these mountains and steppes between the Black Sea and the Caspian Sea, which was known for a long time as the Khazar Sea. At its peak, the kingdom encompassed an assortment of tribes and linguistic groups, Alans and Bulgars, Magyars and Slavs. The Khazars collected taxes from them all and ruled over a vas landmass, stretching from Kiev in the northwest to the Crimean Peninsula in the south, and from the upper Volga to present-day Georgia.

…Why did the Khazaria opt for Judaism rather than the other monotheistic religions: with their less onerous requirements?...the same explanation that accounted for Himyar’s conversion. The desire to remain independent in the face of mighty, grasping empires—in this case, the Orthodox Byzantine Empire and the Abbasid Muslim Caliphate—impelled the rulers of Khazaria to adopt Judaism as a defensive ideological weapon. Had the Khazars adopted Islam, for example, they would have become the subjects of the caliph. Had they remained pagan, they would have been marked for annihilation by the Muslims, who did not tolerate idolatry. Christianity, of course, would have subordinated them to the Eastern Empire for a long time….

….Proselytes have always striven to find some direct genealogical link to the patriarchs of biblical mythology, and this tendency affected many of the Khazars, who wanted to believe that they were descended from the Israelite tribes. The religious consciousness grew more decisive in the next generation, and in time it overcame the former tribal identities associated with idolatry. The pagan cults became abominable in the eyes of the proud new monotheists, and even more so for their offspring and their imagined identity. The kingdom therefore saw itself as more Jewish than Khazar, and so…

Some historians claim that the name Ashkenaz applies exclusively to German Jews. However, more recent evidence shows that they immigrated from the southern regions of Russia and western Asia and Asia Minor -- that region clearly identified as the location and origin of the ancient Khazars…By the 1400s, the Ashkenazi Jewish communities in Poland were the largest Jewish communities of the Diaspora.[22] This area, which eventually fell under the domination of Russia, Austria, and Prussia (Germany), would remain the main center of Ashkenazi Jewry until the Holocaust. Large numbers of Khazar Jews migrated westward into Ukraine, Poland and Lithuania, where they played a decisive role in the establishment of Eastern European Jewry.

Another early source attesting to the collective conversion of the Khazars is a Karaite one. In about 973 CE, on Yaakov Qirqisani, a scholarly traveler who was quite familiar with the regions around Khazaria, wrote a commentary in Aramaic on the verse “God shall enlarge Japheth” (Gen. 9:27): “This is what the words mean: he will dwell in the tents of Shem, which grant him a favor and advantage. And some commentators think that this refers to the Khazars, who became Jews.”

Today, Ashkenazi Jews constitute the largest group among Jews they have played a prominent role in the economy, media, and politics of Israel since its founding. Tensions have sometimes arisen between the traditional Jews of the Middle East (the Sephardim and Mizrahim) and the mostly European Ashkenazim who founded Israel. Later migrants hailing from the various non-Ashkenazi groups sometimes claim that they are discriminated against in terms of education, jobs/income, housing and in other areas.

…but do lie…the synogague of Satan”

The deception of Ashkenaz, the son of Japhet

The Most High does deceive man for His purposes:

2Chr 18:17-22; Is 19:13-14; Eze 14:7-9; Romans 1:28; 2Chr18:19-21.

The enticement of Japhet:

Genesis 9:27:
God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.

Elohim shall enlarge (Hebrew word #6601-deceive, delude, entice, persuade) Japhet
(Ashkenaz, Gen.10:3)
and he (Japhet-Ashkenaz) shall dwell (take residence) in the tents (habitation) of Shem (Israel).

The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.
Gen 10:3 And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah.

The Synagogue of Satan:

Luke 21:22-24; Rev.11:1-2; 2Thes. 2:1-12

The Advent of the Kingdom:

Luke 24:25-31; 1Cor.15:50-58 (Rev. 8:2; 9:14-21, 10:7)

Who Reigns in the Kingdom: good news bad news scenario:

Rev. 20:1-6; 20:11-15; 21:1-8; 9-12; 22-27.

(Hebrews 3:8-12):

"Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God."

(ROMANS 10:9-10):

"That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."

Copyright © 2011 by Israel Noww. All rights reserved.

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